Arnold Schrier’s study, Ireland and the American Emigration, 1850–1900 (1958) set out to analyse the impact of mass emigration to America on the country of origin. Schrier collaborated with the Irish Folklore Commission to devise a questionnaire to gather data on the cultural and folkloristic reaction to emigration. While conducted in 1955, most of those interviewed were in their seventies and eighties and could provide memories and reflections on emigration and returned migration in the late nineteenth and early twentieth centuries. The questionnaire is a significant source for those desiring to learn more about Ireland and America and possible Americanising influences. This chapter provides a detailed analysis of the questionnaire and the data which emerged from it. Críostóir Mac Cárthaigh notes the nuanced attitudes towards the returned migrant evident in the survey responses, beyond the stereotype of the ‘show off’ returned Yank. Mac Cárthaigh concludes that the disruptive figure of the returned Yank highlighted the gap between the opportunity and novel experiences represented by emigration and the conservatism of the society left behind.

Neurath’s first port of exile after the fascist takeover in Austria was the Netherlands. With the aid of existing connections there, he set up the International Foundation for Visual Education in The Hague, providing an official haven for the work of the Social and Economic Museum. It also acted as a base for the International Institute for the Unity of Science, through which Neurath organized its congresses during the 1930s. Neurath’s Dutch period was marked by increasing contacts with England and the USA: he wrote books in C. K. Ogden’s Basic English and for New York publisher Knopf; he also became editor-in-chief of the International Encyclopedia of Unified Science. On several visits to the USA, he secured high-profile contracts for Isotype work, while also exploring the possibility of a foothold in Britain.

Chapter 4 is a detailed description of Neurath’s adaptation to British life and professional re-establishment, mainly in the field of visual education. The Isotype Institute was established in Oxford, and this method was rapidly taken up by documentarist Paul Rotha for use in films for the Ministry of Information. The Neuraths also collaborated in producing books of ‘soft propaganda’ about Britain and its allies, and made a pioneering visualization of the Beveridge Plan of social insurance. Neurath attempted to reconstruct a scholarly environment for himself, and was keen to embrace the English language. He was much in demand as a lecturer and consultant, speaking ‘broken English fluently’. He was supportive of fellow émigrés but wary of Austrian exile politics. Inadvertently, he came into contact with some people later revealed to have been Soviet spies.

The introduction outlines the major themes of the book and its scope and rationale. It explains briefly the origins of the book and its relationship to the companion volume by the historian David Fitzpatrick, The Americanisation of Ireland: Migration and Settlement 1841–1925 (2020). The chapter sets out the volume’s use of the term Americanisation and the value of applying this framework for examining Irish society in the decades after the Great Famine. It considers the question of race and the multicultural American identity and briefly discusses the scholarship on whiteness and Irish identity. Returned migration is a key aspect of the influence of the United States of America on Irish culture and the chapter provides information on the extent and exceptionalism of Ireland’s returned migration trends. The chapter includes a survey of the international and Irish historiography of the phenomenon and of Ireland’s relationship to America. It concludes by outlining the structure of the book, emphasising the thematic and interdisciplinary approach.

The chapter examines tangible and intangible evidence associated with the Irish who emigrated and settled in America and who sometimes returned to Ireland and evaluates whether it can be considered as part of an Americanising of Irish identity. Material culture associated with Irish emigration to America such as posters, guidebooks, newspapers, wakes, places, spaces, letters, remittances and the returner, ideas and behaviours became integral parts of Irish society and their influence went beyond their practical use in facilitating departure. Each created a vision of America in Ireland which accords with Mark Wyman and Dirk Hoerder’s European-wide findings that two distinct images of America emerged in the home country: the ‘materialistic view of the land of wealth, and the idealistic view of the land of equal rights and democracy’. These largely positive views of America translated into ‘Americanising’ forces in Irish society alongside British and other European economic, political and cultural forces in Ireland. These two-way forces revolving around America as a destination and as a swiftly modernising country, particularly from the nineteenth century onwards, meant that Irish women and men of all backgrounds were exposed to American ideas, practices and behaviours.

The Afterword returns to the origin of the volume, a project conceived by the late historian David Fitzpatrick. Foster reflects on Fitzpatrick’s legacy as an historian of modern Ireland and the diaspora, examining his influence on Irish and international historiography. He traces Fitzpatrick’s scholarship from his pioneering first monograph, Politics and Irish Life 1913–1921: Provincial Experiences of War and Revolution (1977) to his posthumous monograph, The Americanisation of Ireland: Migration and Settlement 1841–1925, and his plans for this volume. Fitzpatrick pioneered new methods for his historical research of the Irish Revolution and his explorations of emigrant letters, and Foster highlights the influence of his scholarship on later generations. He draws connections between this volume and Fitzpatrick’s publications, noting the enduring legacy of Fitzpatrick’s work and his influence.

Chapter 7 investigates the nationalizations of property adopted by the communist regime during the crucial (formative) six years of its power (1945–1950) and their role in shaping the lives of Jewish individuals and communities, especially in relation to their emigration from Romania. It shows that many Jews feared and opposed the communist measures of nationalizing private and communal property and that many of them were victimized through these dispossession policies in a higher proportion than the majority gentile population.

This chapter argues that if anti-sweatshop activists want to help workers they should specifically target and boycott slave labor sweatshops such as those in China with forced Uyghur labor; advocate and monitor “ethical branding”; buy goods made in the Third World; pay children to go to school to reduce child labor; promote the process of development; and advocate for relaxing immigration restrictions.

Literature about Russians abroad includes memoirs and other non-fiction narratives of exile and emigration, often by writers who wrote from first-hand experience. It also includes fiction by writers who may or may not have emigrated themselves. Emigration is at once a biographical fact and a literary phenomenon; this has led to conflicting approaches to its interpretation. This chapter centres on the protagonists found in works of émigré literature – universalising archetypal figures, minimally disguised authorial alter egos, and migrants who elicit an unexpected jolt of recognition – all created in their historical moment, yet open to new meanings beyond their time and émigré milieu. It concludes with an examination of the exodus of writers from Russia that began soon after the 2022 invasion of Ukraine and the concomitant need to re-evaluate the association between literary emigration and the émigré writer as a voice of moral authority.

Egypt is the most populous state in the Arab world, with just over 100 million citizens residing in the country, and Egyptian nationals have long looked abroad for opportunities. This chapter examines the evolution of the country’s policies toward its diaspora and seeks to understand how the Egyptian government has attempted to protect, assist, and cultivate loyalty among its citizens abroad, as well as how it has sought to exert further control over this population. Beginning with targeted secondment policies that aimed to spread pan-Arabist ideology in the 1950s and 1960s, and broadening to mass labor exportation agreements directed primarily toward other Arab nations in the 1970s, Egypt sought to address demographic concerns of overpopulation and an overburdened and underfinanced public sector, and to reap the benefit of remittances as a major contribution to the country’s GDP. But the chapter also addresses Egypt’s failure to establish effective governance of, and engagement with, its diaspora. This includes the overlapping responsibilities of the numerous ministries in charge of emigration, an unwillingness to resolve domestic economic issues in order to prevent further brain drain and to incentivize the return of Egyptians abroad, and the state’s continued use of transnational repression toward its citizenry.

The chapter begins with a description of the multiple discriminatory legislation against the Jews enacted soon after the Nazi takeover in 1933. It then considers the ambivalent situation of the Jews in the following years, as told in the autobiography of the historian Peter Gay (Fröhlich), by then a high-school pupil in Berlin. While he and his family were only marginally affected by the Nazi acts of discrimination, most other Jews greatly suffered under this policy, as well as from the social exclusion associated with it and finally from the general economic hardship at the time. In fact, by the November (1938) Pogrom, Jews could no longer be seen as Germans. Could they still reflect German history – as they did throughout previous periods, according to this book? The chapter tries to handle this question by first briefly describing the history of the Holocaust and then dealing more fully with the historiography of this period, written since the end of the war till today.

This chapter illustrates how the categories ‘migrant’, ‘repatriate’, and ‘refugee’ acquired meaning between diplomatic relations and physical displacement. It argues that departure and arrival reified the networks on which the Italian community had been founded in Egypt, as well as the categories of political membership that defined it. Between 1952 and 1956, the Italian government avoided repatriation out of fear that the displaced population would disrupt the postwar economy. The absence of state policy aimed to forestall the creation of a political community of ‘refugees’ or ‘repatriates’. State actors viewed intergovernmental institutions, instead, as opportunities to manage displaced Italians. When the pace of departures quickened after 1953, the Italian government housed ‘repatriates’ in temporary refugee camps and converted Emigration Centres. Seeking to locate themselves in this Cold War Mediterranean, Italians from Egypt institutionalised their associations in and around the camps and holding centres. Pressure from these groups culminated in the extension of refugee status to Italians from Egypt and the consolidation of a political community.

This chapter highlights issues around sexuality and migration. It examines more closely one particular type of migration, with a comparative analysis of migrations from southern Italy, China, and western India to the Americas, Africa, and South Asia in the nineteenth and early twentieth centuries, and the women who were left behind by this migration. Traditional research on historical migrations has provided male-centred perspectives regarding motives, settlement, identity, and citizenship. Recent studies have sought to alter these perspectives by shifting women”s narratives from the margins to the centre in the context of agency, sexuality, and masculinity. Thus this chapter problematizes the sexual economy not only of the “women left behind” in the migration process but also that of their spouses and partners. It reveals how gender shapes migration and how migration defines gender relations. It alludes to attitudes and perceptions about gender and sexuality in a diverse geopolitical context, how the intersectionality of sex and emotions frames mobility behaviour and challenges sexual norms. It thus shifts the nexus between gender, sexuality, and migration to the centre of historical analysis rather than situating it at the margins.

This is the first of three chapters to unpack Baeck’s confrontation with the rise of Nazism. It details the Nazi ideology as grounded in race and space, and the idea of a national community (Volksgemeinschaft) in which the Jews had no place. Baeck needed to respond to it as a thinker and community leader, having been chosen to lead the efforts of the Central Association of Jews in Germany. His political activities and writings show an insistence on Judaism’s lasting value, for Jews and the world. The chapter offers a close reading of a pastoral letter Baeck sent for Yom Kippur, the Day of Atonement, which in 1935 fell shortly after Nuremberg Laws. In his search for explanations of antisemitism in the mid-1930, Baeck returned to earlier ideas of Jewish existence as precarious, turning to surprising sources such as Martin Heidegger, at the time already affiliated with the Nazi party, and Karl Barth’s commentary on the scene of the crucifixion in Matthias Grünewald’s magnificent Isenheim altar.

Post-First World War intellectual relief failed; violence against intellectuals and sites of learning proved to be a reality of modern warfare, as demonstrated by attacks on universities in the Spanish Civil War and the Sino-Japanese War, and the flight of intellectuals both within and from Europe after 1933. The symbolically rebuilt library at Louvain was destroyed again in 1940 during the Second World War. Meanwhile, the rise of totalitarianism showed that intellectuals were not bulwarks of democracy as post-war rhetoric had implied. The epilogue shows how post-First World War intellectual relief influenced the rescue of intellectuals fleeing Nazi persecution as well as the way in intellectual life was rebuilt following the Second World War, notably through the establishment of UNESCO. The reconstruction of intellectual life after the Great War continues to resonate in the twenty-first century.